Kuji-In Mastery
The Power of Manifestation
by
MahaVajra
F.Lepine Publishing
http://www.kujiin.com
© François Lépine, 2006
ISBN: 0-9781105-2-8
Table of contents
The Source of Wisdom and Power . . . . . . . . . . . . . . . . . . . . . . . 7
The Sacred State of Mind . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
The Spirit . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
Contemplative Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
Breathe and Consciousness. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
The Human Ego . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19
Binding Hands and Fingers. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
From Sanskrit to Japanese, and Back . . . . . . . . . . . . . . . . . . . . . 25
Light and Diamonds: What is a Vajra. . . . . . . . . . . . . . . . . . . . . 29
Always Bring Back to Your Self.. . . . . . . . . . . . . . . . . . . . . . . . . 31
RIN. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
RIN Consciousness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
RIN Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34
KYO . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41
KYO Consciousness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41
KYO Technique. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
TOH . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
TOH Consciousness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
TOH Technique. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53
Human Emotions, Human Ego . . . . . . . . . . . . . . . . . . . . . . . . . 57
SHA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59
SHA Consciousness. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59
SHA Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62
Healing and Rectification . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67
KAI. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71
KAI Consciousness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71
KAI Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74
Kuji-In Meditation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77
JIN . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79
JIN Consciousness. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79
JIN Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81
Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85
Retsu . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87
Retsu Consciousness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87
Retsu Technique. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89
ZAI . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 93
ZAI Consciousness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 93
Zai Technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 96
ZEN . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99
ZEN Consciousness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99
ZEN technique . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100
Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103
Where the Path Begins . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103
- 7 -
The Source of Wisdom and Power
The Nine Hand Seal techniques did not generate the wisdom that
come from their application, but it is in fact the other way around.
The ancient wisdom of the Hindu and Buddhist people who
assembled Kuji-In over the millenniums, was contemplated, and it
eventually lead to the resulting ritual practice that resumes this wis-
dom, giving birth to the technique we now know as Kuji-In.
Thereafter, the application of the technique contributes to the
reintegration of the sacred knowledge that first helped in creating
it, making its way into the consciousness of the student who prac-
tices the ritual technique.
Afterwards, the delicate origin of this system of knowledge that
composes Kuji-In was lost, and for many users, only the ritual
practice remained. Yet, the simple application of the ritual tech-
nique will not suffice in restoring the beauty and power it was
intended for in the first place. The efficiency of the mudras will
work wonders by themselves, in time. So will the mantras and the
mental imagery. Yet, the Nine Hand Seals complete system was
not intended to take effect “in time”, but quickly and efficiently.
While the physical and mental aspects of the technique are easy to
remember and apply, the true secret lies in the contemplation of
the wisdom that is also an important part of the entire process.
By applying the ritual practice while also seeking the knowledge
that once lead to it, the Kuji-In process becomes complete and it
produces the most powerful and efficient expansion of the
consciousness, which is the goal of its practice. The physical and
- 8 -
mental components are used to tune the mind and the body into
the spiritual process. Without a physical element, the effect would
not manifest as quickly. Without a mental element, the effect
would not interact with our conscious perception with such effi-
ciency.
Every aspect of this technique was carefully crafted in ways to
develop the whole of the being at each of the different levels it
addresses itself to our conscious experience of life. Each of the
nine steps of the Kuji-In process takes care of an entire area of
our existence. For each step, the mudra was carefully selected, the
mantra was thoroughly pondered, the mental imagery styles and
attitudes were crafted with care, all in ways to reflect the original
wisdom it was intended to awaken in the new student.
Changing one’s life is often challenged with hesitation, doubt and
fear of the unknown. It is a constant path to travel as you thrive
to learn more, acquiring new knowledge everyday, yet keeping an
attitude of innocence, paying attention to every new reaction that
arise in you, being humble enough to acknowledge they are yours.
In order to develop your self, it will not suffice simply to apply the
adequate ritual technique of the Kuji-In. With lots of practice you
will notice your attitude changes, but by willingly changing your
attitude, you will see your entire existence change.
Kuji-In was built with the sole purpose of quickly transforming
our lives for the better, to enhance our abilities in whatever we do,
and open our horizons to experiences we did not dare to dream
of. Be respectful of the technique as it is thought to you, and set
your mind in a sacred state for each practice; the results will be
efficient at first, profound as you go on, and extraordinary in due
time.
- 9 -
The Sacred State of Mind
The goal of self development and transformation is to find your
Spirit inside you, and not necessarily to pray an outside God. In
fact, it is not a necessity for you to define God at all. You can prac-
tice Kuji-In and adapt the spirituality of the teachings to your own
definition of an absolute force of the universe, whatever you
selected. Your Spirit is your own self-Divinity, your first envelope
over the absolute truth of the all-encompassing source of cre-
ation, regardless of the name you choose to define this source.
By getting into yourself, even doing your own little thing that cor-
responds to no religious belief, is in fact getting in touch with the
highest part of you, from the inside, which is perfect. The sacred
attitude is very different than to have a dogma to believe in. Simply
by doing a little prayer, even to your own Spirit, without naming
any God or invoking any name, you are in fact getting into a sacred
attitude. The simple fact of taking a few seconds to say aloud that
you are setting yourself in a sacred attitude, and doing Kuji-In for
the development of yourself in Spirit, is setting your mind into a
sacred attitude.
It would be arrogant if you said to yourself that you don’t need to
do any kind of prayer or spiritual affirmation, that Kuji-In is to
make you powerful without the help of your Spirit. That thought
is simply idiot, and a contradiction in itself. Right now, you are get-
ting in touch with what you really are inside, and this is perfect.
The belief in an outside God is not a requirement at all. An out-
side God is for religion. Kuji-In is not about religion, it is about
- 11 -
yourself. Know that Kuji-In is useless without the interaction with
your Spirit. Take the time to say physically that you are entering a
privilege time for yourself, and invoke the presence of your Spirit
within, and you will be on the good path. I’d even say this is the
goal of Kuji-In mastery, which is to call within the power of your
Spirit so it can project itself outwardly in your physical experience,
thus manifesting supernatural events and developing new percep-
tive abilities.
For example, you could say to yourself:
“I hereby enter into a sacred state of mind, to have a privilege
relationship with my Spirit.” Then take a deep breathe, and pay
attention to how you feel, even if you don’t feel anything in
particular. Paying attention will provoke the communion, even a
silent gentle one.
That little statement would be enough to set your mind in a sacred
attitude. Then, those who wish to combine their personal spiritu-
al experience with their relationship with the God of their belief
are welcome to do so.
The main reason why some people pursue a spiritual path in a reli-
gion or with a spiritual master is that they are steadily encouraged
to go further, to go beyond their limits, where otherwise they
might have chosen to remain bounded by their own judgments
and fears, hindering their progress. To face yourself as you are in
truth, it either takes some outside encouragement, or plain
courage.
- 12 -
The Spirit
The perseverant application of the Kuji-In technique will progres-
sively rebuild the bond you have with your own Spirit. It clears a
path for yourself as a Spirit, to enter and flow through yourself as
a human. By paying attention to the silent presence inside you, you
will eventually feel someone is there, someone you know is you,
but it is not the person you know yourself to be. It is not a human
identity, or a person, like the one you are used to be in contact
with. It is of a higher nature, completely silent, and wholly pres-
ent, like if you were looking at yourself from within.
Through our human life experience, we conditioned ourselves
with beliefs, and we adopted a set of definitions that we could
relate to in order to identify ourselves as who we are. We built our
own human identity. The Spirit has nothing to do with condition-
ing and identification. It is void of any definition, free from intel-
lectual limitations, since it exists way beyond our human mind. It
thinks and lives in ways that we are not yet aware of, as human. For
the human being, the Spirit is felt as a presence, like an exterior
force, but felt inside.
This presence is not you, as a human, with personality traits, a
character and an identity. It is you as Spirit. At first, it might even
seem to be someone else, and this feeling would be appropriate,
since your human self perceives this new presence as someone
else. Of course, it is not your human identity, and it is normal that
this new presence is felt as an “other”.
- 13 -
From a human point of view, the Spirit seems to be separate, alien
to the human personal definition we built for ourselves. Gradually,
while allowing yourself to feel this new presence, which is you at
another level of consciousness, you become acquainted to feeling
one with your Spirit, and your human self will allow this new pres-
ence to enter into its definition of self. This is the process thru
which the human self gradually accepts the presence of the Spirit
self, to join with your human identity. In time, this joining will
become a remembering of who you are, from a higher point of
view, and the separation between your human and spiritual self
will vanish into consciousness.
The key is simple, pay attention. After every practice, meditation
and relaxation, simply take the time to listen, look, smell, taste and
feel within. Try to find this presence or let it reveal itself to you.
Allow it to be present.
- 14 -
Contemplative Technique
We previously learned how to actively implicate ourselves in the
ritual application of Kuji-in. The reason for this was to stimulate
our ability to project willpower thru the technique. Also, it is
easier to concentrate on all aspects of a Kuji-In set while we are
completely awake and mentally active. Now that we are more
advanced in the learning process, we will change our approach.
The Kuji-In techniques as they will be shown to you here should
be practiced in the contemplative manner. By contemplative, we
mean that you should mentally gaze at the visualization, ponder
the philosophical concept, and gently hold the mudra in a com-
fortable position, so that your mind can slowly go into a medita-
tive state. After going thru all the details of a technique, we wish
to find a mental state between the conscious application of the
technique, and transcendence. Not to transcend up to a point
where we would lose consciousness, but not be so humanly pres-
ent as to prevent any interaction with our Spirit.
For each set, take to time to ponder each of the concepts pro-
foundly. Study the links between the different aspects of each
technique. The more globally you will learn about each trait of
Kuji-In, the more your mind and brain will reserve some space in
them for Kuji-In to take place. You might even re-read the philos-
ophy suggested in the Advanced Kuji-In book, to make as much
links as possible.
- 15 -
Once you understand the general intellectual envelope of a Kuji-
In set, set yourself in a relaxed position, and wander off into the
realms of consciousness that Kuji-In will awaken in you. Apply
the technique in gentle contemplation, while keeping in mind as
much as you can, without effort. In each of your practice periods,
your mind will select specific aspects of the technique to gaze
upon.
Let this be an exploration for your consciousness, while holding
on the base of the ritual technique. We do not recommend going
into a complete state of letting go, or it would not be Kuji-In any-
more, but another experience baring other names. At this point we
want to use the experience you have built with your prior Kuji-In
practice to actively affirm a link with your Spirit, while also
remaining passively sensible enough to perceive what your Spirit
could reveal to you. Your human ego might play tricks on you. Use
your discernment and stay focused on Kuji-In as you learned it,
without judging what could be a genuine revelation of your Spirit.
Your Spirit will not change the Kuji-In technique since it doesn’t
care about the technique. It will reveal to you who you are.
- 16 -
Breathe and Consciousness
Prana, the energy that flows in the air and in all of nature, is most-
ly available to the human thru breathe. Breathe allows our body to
assimilate oxygen, and our energy body assimilates prana, the life
giving energy available everywhere.
Each Kuji-In set should be done in a comfortable physical pos-
ture, allowing your breathe to flow freely, and in a relaxed state of
mind, allowing your energy system to assimilate as much prana as
possible. Do not force this process with hard concentration. Allow
it to take place, with a relaxed mental focus.
Start your Kuji-In practice period with a bit of free conscious
breathing, or a breathing technique you appreciate. Be aware of
the physical air flowing thru your nasal cavities, and pay attention
to the energy that enters your energy system at the bridge of your
eyebrows, at the top of the nose. This energy naturally flows up
your cranial bone in the center of your head, to the back of your
skull, and down your spine.
The more you pay attention to the flow of prana when it enters
your body, the more you bathe your brain cells in this activating
energy, producing changes in your mind and in your physical
brain. But mostly, while you pay attention, you allow yourself to
become aware of other aspects of your Spirit and its possible
manifestation in your physical existence.
- 17 -
Thru your breath, consciousness travels. Breathe gives life, and
Spirit can flow thru life. Start every practice with this breathing
affirmation of consciousness. It will allow your Spirit to flow thru
your human self with ease, and progressively, you will remember
who you are.
From now on, each time you finish a chapter, and each time you
go thru an aspect of the knowledge that moves you, take a deep
relaxed breathe, and pay attention. Let the knowledge integrate
your mind. Let the energy integrate your body. Let the Spirit reveal
itself to you.
- 18 -
The Human Ego
The human ego is composed of all that we have defined ourselves
as the reality we live in. It is a set of interpretations of our human
experiences that does all it can to pull itself into a single cognitive
entity, that we call by our personal name. The human ego has no
idea of what Spirit is. Before you have been often enough in con-
tact with yourself as Spirit, your human ego will be afraid of this
contact, because we fear what we do not know, and our human
ego only knows itself.
Our human ego has some consciousness of itself, and it takes
decisions in function of retaining as much of our attention as pos-
sible. The more it can use our human existence, the happier it is.
This is why we must not take our ego as an enemy, but we should
do all we can to consider it a friend. By working to erase our
human ego, we would be trying to destroy what presently help us
define our existence. By befriending our human ego, we acquire
ourselves a wonderful tool to work with while we still need its def-
initions to function as human beings.
In time, by elevating ourselves and rebuilding our personal defini-
tions at a higher level of consciousness, we will encourage the
interaction of our Spirit with our human identity. The presence of
our Spirit in our human consciousness will slowly transmute our
human ego into a better tool to serve our spiritual objectives. Until
then, we have to trust ourselves and work with our human ego,
since it is the most powerful tool we have at the moment.
- 19 -
Our human ego is the tools we possess, that cannot be taken away.
If we take the time to learn about ourselves and understand our
ego, we will become aware of its inner workings and it will become
much easier to transform ourselves for the better, until the
Spiritual transmutation can occur.
At first, our ego will fight to prevent repeated interactions with
our Spirit. Our ego feels the transmuting effect of the Spirit, and
it is afraid that by accepting the Spirit, it will lose itself and be
destroyed. In fact, the Spirit does not destroy the ego when it
transmutes it, but preserves it in a higher state of existence.
Take the time to adopt yourself as a human ego as well as yourself
as Spirit. Both are the same, both are one, only the ego perceives
all of the spiritual realms from below, shaded by the illusionary
rifts of humanness, and the Spirit perceives from everywhere, see-
ing only perfection at work.
- 20 -
Binding Hands and Fingers
The hands themselves hold many mysteries, and we will unfold
but a few in the following chapters. Each hand can hold many rep-
resentations, and some of those representations have been classi-
fied thru the ages, in a simple set of correspondence with other
aspects of our human and spiritual nature. Since many variations
exist to kuji-in, keep in mind that this system of classification is
from the Transformational Approach, and that other systems are
as wise and legitimate, each for their own purpose.
The left hand usually represents the feminine, receptive, taking,
passive hand, while the right hand would represent the masculine,
emitting, giving, active hand. In our quest to understand the wis-
dom implicated in the practice of Kuji-In, we will tend to define
the left hand as the human hand, and the right hand as the spiri-
tual hand.
Like in any system of analogical classification, the relations we
make are closer to metaphors than to the physical truth. Let us
keep in mind that the right hand can also receive, and the left hand
can also give, even if the usual charts of correspondences would
state otherwise. In the same way, the left hand is as spiritual as the
right, and the right hand as human as the left.
Nevertheless, let us imagine for a moment that the ritual gestures
we do in Kuji-In with our left hand would be the representation
of our human implication in the technique, and that our right
hand would represent the implication of the Spirit. It would be
- 21 -
reasonable to state, in most sets of the technique, that both human
and Spirit are working together harmoniously, since most of the
mudras hold a certain symmetry. But it is not the fact for the
mudra of Retsu and Zen, the 7th and 9th set, where the mudras
are asymmetric. Still, they are harmonious in their workings and
we will explain the details of this in due time.
As for the hands, each of the fingers represents an aspect of our
human and spiritual nature. When we bind our hands and fingers
together, not only do we use the beneficial combinations of dif-
ferent energy meridians, but we also affirm a conceptual represen-
tation of these aspects of nature working together to attain the
desired goal. In the same ways that the drawing of a symbol may
awaken some vibration pattern corresponding to its signification,
the placement of our fingers in a set of symbolic gestures may
awaken these energy patterns on the energetic and spiritual planes
of existence.
There are already many sets of symbolic classifications of the fin-
gers, and one of those sets exists for Kuji-In. For each set of the
Kuji-In, we will resume the different traits that we find pertinent
to the application of our techniques, and we will explain the sym-
bolic representation of the finger placement for each mudra.
Let us resume the signification of each finger, alone.
The thumb is the finger representing the contemplative, observing
nature of consciousness. It is associated with the element “void”,
the fifth element. It is awareness, in the form of a presence. In the
- 22 -
left hand, it represents the human aware of itself. In the right
hand, it represents the awareness of the Spirit as well as the pres-
ence of the Spirit.
The index is the finger representing the concept of affirmation. It
is the pointing finger, expressing itself, confirming its power. It is
associated with the element of air, flowing forward swiftly. In the
left hand, it is the typical affirmation of our human will. In the
right hand, it is the implication of our Spirit into our expressions
of willpower.
The middle finger represents the concept of projection, which is
different from affirmation. Projection is the expression in the out-
side world, of what we bare inside. This finger is associated with
the element of fire, the element of force in action. In the left
hand, it expresses the human means and actions. In the right hand,
it is the movement of experiences and events.
The ring finger is the finger of sensibility and adaptation. It is
associated with the element of water, flowing softly according to
outside forces. In the left hand, it is feeling and permeability. In
the right hand, it is awareness and resilience.
The pinky finger represents the concept of consolidation. It is
associated with the element of earth, grounding its stable pres-
ence. In the left hand, it will represent the integration of knowl-
edge and grounding the human experience. In the right hand, it
will represent the integration of the experience, the assimilation of
wisdom.
- 23 -
It is not essential to remember all of these details when you read
them at first. Each mudra of Kuji-In will be explained, and the
interaction of each finger with the others will make more sense,
helping you understand the symbolic nature of each mudra, rather
than simply remember all of this by heart.
Now, as for the way to cross and bind fingers, some traditions
place the bent fingers inside the hand, and others keep the fingers
outside the hands. For example, in the application of RIN in the
Transformational Approach, the bent fingers are kept outside the
hand, while in KYO, the bent fingers are kept inside.
RIN
KYO
Keeping bent fingers outside triggers a relationship with the out-
side world, or contributes to a manifestation, while keeping bent
fingers inside the hand will focus on what is going on inside us,
and contributes to our awakening. In our application of RIN, we
wish to develop self-trust and faith, thus affirming and exterioriz-
ing the experience of life symbolized by the extended middle fin-
ger. As for our application of KYO, we wish to become aware of
our sense of responsibility, thus we keep the earth and water fin-
gers inside the hand, while the fire finger bends over the air finger
and returns to the void finger.
- 24 -
From Sanskrit to Japanese, and back
The original Buddhist mantras used in Kuji-In were in Sanskrit.
The mantras were thought orally for quite a while, until they were
written down using the Sanskrit alphabet, called Devangari script.
At this point, nothing else would have been expected.
In time, Buddhism went from India to China and from China to
Japan. Once in Japan, the Japanese Buddhists wrote the mantras
using their own alphabet. The Japanese alphabet is composed of
symbols that are called “kanji”. Each kanji represent an idea, and
is spoken by a simple syllable. But these kanji syllable do not cover
all the possibilities of vowel and consonant combinations. For
example, in Japanese, the letter R and the letter L are the same, and
it is pronounced as a hybrid of the two, like a quick R followed by
a mute L. It could be written in English as “rL” but would not be
clear enough for us. In the same manner, there is no B or V, but a
crossing of both, like a percussive V, or a blown B.
When the Japanese Buddhists wanted to write the Sanskrit mantra
“Om vajramanataya swaha”, they used the Japanese kanji that were
closest to the Sanskrit pronunciation. To start with, the “Om”
became “On”, since the Japanese M and the N are the same. Then,
the “Vajra” became “Bai Shira”, crossing the B and the V, and
crossing the J and the Sh. And so on. We ended up with the
mantra “On Bai Shira Man Taya Sowaka”. After quite a while, the
Japanese kanji were used “as is” for the mantras pronunciations. It
did not mean that the mantras were lost, but a modification had
occurred.
- 25 -
The most important part of Kuji-In is the contemplation of the
philosophy behind the ritual practice. When mantras are used
repeatedly according to a traditional use, the brain invokes an
amount of energy corresponding to the implication of the practi-
tioner in this tradition. Thus, all the monks, priests and martial
artists that have been using the Japanese kanji did not lose their
time. They simply used another set of beliefs to invest themselves
in their personal development.
After centuries, the mantras were even slightly modified from one
master to another, according to their own experience of Kuji-In.
When they were translated back to Sanskrit, using only the study
of corresponding pronunciation as a reference, they might have
gone thru yet another level of modification. The beauty of it all is
that the sense of the practice did not alter, and the Sanskrit
mantras we use today are profoundly linked to the entire practice
and philosophy of each of the Kuji-In sets.
The Japanese mantras tend to be used in martial arts and mind
training, while Sanskrit mantras tend to be used in devotional and
spiritual practices. The first mantras that are thought should be the
Japanese kanji version. They are mentally as efficient, and trigger
the same attributes from the brain when combined with the philo-
sophical contemplation. Once a seeker has shown some level of
interest in the practice, clearly leading beyond mere curiosity, the
Sanskrit mantras can be revealed and explained without fear of
lacking respect in the sacredness of these mantras. The personal
growth involved in the Advanced Kuji-In teachings is a great filter
to block out the superficial students. The mind training can be
enough for them; they have no use with the sacred wisdom.
- 26 -
Some say that the Sanskrit mantras are more powerful than the
Japanese mantras. We could say that the Sanskrit mantras are usu-
ally reserved to those who have faith in a spiritual universal con-
cept. Those who do not have such a faith should not bother with
the Sanskrit mantras. If there are no greater universal force at all,
be it God or another concept, then in an atheist’s mind, only the
psychosomatic effect of the mantras would count, thus the
Japanese mantras are all indicated. Only those who thrive to devel-
op a deep faith should bother with the Sanskrit mantras, since they
are the mantras that open to the spiritual aspect of the Kuji-In
practice. Starting with the Japanese kanji pronunciation is not a
waste of time, but a good preparation. The Sanskrit mantras will
add depth to the practice when they are learned. Nevertheless,
without faith, the Sanskrit mantras are useless. Therefore we
should keep these mantras sacred and deliver the mentally efficient
Japanese kanji mantras to the general public.
Further in the book, each of the nine mantras will be written,
using our alphabet, in the Japanese kanji pronunciation, followed
by the Sanskrit pronunciation, followed by an attempt in English
translation. Then, they will be explained with details about their
relation with different applications, religions, and traditions.
- 27 -
Light and Diamonds
What is a Vajra
The light of creation, the original burst of willpower, emitted by
the absolute Divine truth in a wish to discover life by observing
itself in manifested existence, exploded into a creator’s explosion
of pure light and sound to create the universe in all its various
manifestations.
“Vajra” is a Sanskrit word that engulfs this concept. It represents
all that comes out of the universal source in a pure state of light,
sound, or vibration whatsoever. It is a concept hard to grasp and
difficult to adapt to tangible concepts, so much signification it
holds.
If the Vajra is followed by the Sanskrit syllable “man”, it could
mean that it is made to be more tangible. Thus, the Sanskrit word
Vajraman commonly means “diamond” per se, as in “pure light
made material”. Yet, it does not necessarily mean “diamond” in
every sentence. Sometimes, Vajraman could simply mean that the
light of the Vajra is tangible, or manifested.
In Sanskrit, each word can hold many different significations
depending on the context. Then again, maybe we are trying to put
modern words over concepts that simply do not exist in our lan-
guage, leading to the use of cross-concept words in Sanskrit.
- 29 -
When reading, and especially translating Sanskrit, every word and
every sentence should be contemplated to find out the core con-
cept that lead to its creation. This contemplative study usually
helps our mind to let go of our traditional rigid definitions of the
world, leaving much more room for our Spirit to inspire our mind.
The word Vajra is one of these complex words to translate, since
even in Sanskrit it can hold many definitions each representing
abstract and uncommon concepts. The key to its signification is to
let the mind dwell upon it until a comprehension is obtained; one
that will satisfy the seeker and represent possibilities that the mind
can grasp.
- 30 -
Always bring back to your self.
Kuji-in was meant for the development of the self. Thus, in every
situation regarding your integration of the technique, you should
bring the philosophical concepts back to yourself. Before you
project your energy outwards, you have to become aware of it
inwardly.
When we will say, later on, that the word TOH is Japanese for
“fighting”, you will have to set your mind in a receptive state so
that you can pay attention to the concept of fighting, rather than
set yourself in a mood for fighting. You will be required to be
stronger than any urge to fight what surrounds you, and you will
have to be at peace, paying attention inside you, at what the con-
cept of “fighting” awakens from within.
For every one of the following concepts, you will have to practice
self-mastery, by discovering the essence of the feelings they stir up
inside, and becoming aware of the emotional triggers attached to
the concepts. Discover from within, what seems to be without,
and you will know yourself more.
- 31 -
RIN
RIN Consciousness
In the introductory and advanced knowledge of the Kuji-In, we
learned that RIN implied concept of trust. We first learned that
we should work to become courageous. Courage eventually leads
to trust, which leads to self-trust. In time, self-trust will lead to
Faith in the self, and then, Faith in a universal spiritual concept
such as God or the higher self.
Each time you succeed something, you should focus on appreciat-
ing this success. This will help you build foundations for your
mind to believe you can be successful. In this way, you will gain
self-trust thru perseverant application of mental training practices,
but also thru life experiences. Yet, whenever you fail, or believe
you failed something, you should spend more energy on fighting
negativity, and keeping your morale up. Use your apparent failures
to build your determination to succeed by refining your future
attempts. Trust in your ability to become better.
- 33 -
- 34 -
RIN Technique
RIN mudra
The RIN hand seal binds all fingers together except for the mid-
dle fingers, which is the fingers of experiences and events. The
middle finger extends to make contact with these experiences.
This mudra brings the human and spiritual hands together, so that
the human and the spiritual self can join in life’s experiences. This
mudra helps to develop consciousness of each of the experiences
that we are going thru, thus making them easier to accept and
understand. This is the first step in becoming aware of the creative
essence that leads to the manifestation of experiences and events
in our lives. Knowing there is a spiritual force creating all these
experiences makes them easier to accept.
In the Transformational Approach, the RIN mudra keeps the bent
fingers outside the hand, which means we are focusing on affirm-
ing our self-trust and faith. We seek to encourage it, and not only
become aware of our actual level of faith.
Using this mudra will also help us trust that all will be fine.
Accepting, even inviting our Spirit to accompany our human in its
challenges, makes it all look like a lesson, rather than a punition.
Whatever happens, if I believe that I am not alone, but steadily
with myself as Spirit, it is obvious that everything will be fine,
eventually. This is the faith of the Kuji-In, which has nothing to
do with having faith in an exterior God. Faith is the ultimate self-
trust as Sprit as well as human, as one. Breathe NOW.
Some Kuji-In traditions will express the index outward instead of
the middle finger. Extending the index represents the affirmation
of power, as a decree of the self. This version of the RIN mudra
will be more frequently used by martial artists and people who
wish to build a stronger willpower. The transformational approach
encourages the experience (middle finger) of RIN at first, fol-
lowed by the affirmation (index) of RIN only when much more
experience has been gained. Experience and Faith are essential to
the true expression of power.
RIN mantra
Rin, in Japanese, means face or meet. It has to do with meeting
someone, without indication to whom we are to meet; thus, we
meet ourselves. To meet your self implicates to get to know your-
self by observing yourself in a “third person” perspective. Such
contemplation, in an honest attitude of self-acceptance, will
inevitably lead to trusting yourself.
Jap. Knj:
On
bai shira man taya
sowaka
Sanskrit:
Om
vajraman
taya
swaha
English:
O
thunderbolt
to / who has glory
Pronounced:
Om vajramaanatayaa Swaha!
- 35 -
Shinto: In this kuji-in practice, the Shinto Buddhists are referring
to Amaterasu, a feminine Goddess. Amaterasu is described as the
Goddess from which all light emanates, and is also often referred
to as the sun goddess because of her warmth and compassion for
the people who worshipped her; an interpretation of “light” or
“heat” as passion, or purity. She emits lightning into the body to
give it life force. She is like the light of creation.
Buddhists: Here the Buddhists pray Bishamonten, guardian of the
north, and thus, of material things. From the traditional Japanese
Buddhism point of view, since the time of samurais and great war-
riors, he is said to be the god of war and warriors. Bishamonten is
wearing an armor symbolizing the physical shell over his true self.
He holds a spear in one hand, a symbol of the Spirit that pene-
trates the physical world, and a pagoda in the other hand, like a
temple where wisdom resides, another symbol of our physical
body.
Transformational approach: We contemplate the powerful force
of creation. We contemplate the light that comes from the heav-
ens down into the earth to give it life and movement. This Light
is both feminine and masculine. At this point, we celebrate the
coming of the Spirit into the human body.
In our tradition, Om vajramaanatayaa Swaha!
Means: O, God of the Divine Thunderbolt, Glory
Remember that it is also an interpreted translation, since the
Sanskrit words are linked to many meanings and possible signifi-
cations. Here, we have translated vajraman as Light made tangible.
- 36 -
We use the sanskrit swaha to proclaim the glory of God (or uni-
versal concept of your choice), and to pay homage.
Life entering the body can be symbolized as a lighting bolt that
strikes stone, like a heavenly spark kick-starting the mechanism of
life in a physical host. On a softer tone, we could imagine a ray of
light that heats up the earth and progressively make it to become
alive. This birthing of the Spirit into the human body is of a fem-
inine energy, like any kind of birthing. Yet, it is powerful enough
to create movement where there was none. It doesn't have to be
as violent as striking lightning, but the symbol is still as powerful
as it was meant to be.
If we lookup a Sanskrit dictionary, vajraman will mean diamond,
but we still have to analyze the particles one by one. The Sanskrit
word vajraman is a symbol of the purest light of the vajra, made
physical by the syllable man, thus it was the name applied to a dia-
mond.
The vajra is this wonderful heavenly light that takes many shapes
depending on the other terms that surrounds it. Followed by the
syllable man to make it physical, and the word taya to indicate a
possessor, it is the Heavenly Mother's light of creation. With this
prayer, we invoke the light that made us to be alive, which is still
and will remain the source of our human life. Do not imagine that
a feminine light would mean it is weak. A mother giving birth is
very powerful.
When we first entered life, as a Spirit into a human body, we
became alive without any kind of judgment of ourselves, thus
- 37 -
without fear, hesitation or doubt. Our progressive human condi-
tioning, mostly through unpleasant childhood experiences,
brought us to be more than simply careful not to get hurt, but to
fear and doubt ourselves. Now grownup, we believe we have
conquered most of these fears, but it is not true. There are fears
we would not even admit to ourselves so deep are their roots in
our subconscious memories.
We are not only addressing those cases of difficult childhoods.
Even in a happy childhood may a child bump his head and not like
it, and react with anger against the pain or with guilt towards the
lack of agility, blocking some part of the subconscious mind with
self-hatred for not being already perfectly stable. There can be
hundreds of reasons why we defined ourselves with poor self-
trust even in our first life experiences. Now, you can imagine the
results of a difficult childhood added to that.
The goal of the RIN technique is to redefine the concept of trust,
and apply it to ourselves as self-trust, and from that, grow it to
become faith in life. When the concept of faith is removed from
the dogmatic teachings of religion, it is a higher form of self trust,
knowing that from the point of view of the Spirit, everything will
always be fine.
Although your human body can be injured, and your human expe-
rience can sometimes be painful, your Spirit is totally unaffected.
Experiencing human existence as an observer as much as a partic-
ipant, it remains beyond the reach of possible harm. RIN is the
awakening of such spiritual memory, and it takes full reach as you
progress towards the RETSU technique, where you may even
- 38 -
remember the immortality and eternal existence of your Spirit. At
this point, everything you will experience will be seen in yet a
much broader perspective.
- 39 -
KYO
KYO Consciousness
Being in charge of your life does not mean to be in control of
your life. Control holds a sense of pressure over the events to pre-
vent them from happening in ways other than how you had
planned them. While true self-mastery involves letting go of con-
trol, and remaining in a state of faith towards life’s events, while
also consciously using all the tools that are available in order to
influence the ways the events manifest to serve one’s goal.
Control is a state of mind where you mentally pressure yourself
and others into a set of predefined expectations. Expectation will
naturally lead to deception the moment control is lost. Control
also involves fighting against all that would work in ways that dif-
fer from your expectations. This pressure and hassle consumes a
lot of energy. Control is the opposite of letting go. Control is a
temporary and hopeless way for the human ego to simulate a state
of success. But control is costly in resources of all type, including
life force and emotional stress. Thus, self-control, for example
when you would find yourself in a state of anger, is a way to
restrain yourself from giving in to the pressure that builds inside
when you are emotionally unstable. It involves fighting against
yourself and spending a lot of energy in a process that consist in
holding back the animal human beast that only wants out. Self-
control is not the same as self-mastery. Self-mastery would not
even involve any inner pressure to fight with in the first place.
- 41 -
Mastery is a way to act from a point of view of consciousness. It
is an awareness of the forces in operation, and an influence on
their direction. Mastery is not fighting against a force, but an
awareness of that force, triggering its unraveling, or calming it
from within. Mastery relaxes a pressure rather than fight against it.
Again, with our example of anger, mastery would start with a con-
scious contact with the emotional reaction, and work its way into
relaxing it using tools such as compassion, tolerance and respon-
sibility. A person in a state of self-mastery does not fight with an
emotional pressure, but seamlessly releases it with awareness,
using forgiveness and emotional transmutation. The emotional
energy thus becomes available again, regenerating the master
instead of depleting his strength and life force.
Whenever a master faces a force that he does not understand, he
must pay attention to it, contemplate it, taste it, discover all that he
can about it, in a state of conscious contemplation, observing
from both a human and a spiritual point of view. Mastery involves
becoming aware of the forces in action, especially the forces from
within the human nature. Only when the secrets of human nature
will have been revealed to the pondering master, will the spiritual
forces become clear and accessible enough to be grasped with the
human mind. Until then, it is our responsibility to use the tools
that are accessible to us in order to become aware of ourselves.
Responsibility starts when we understand the difference between
control and mastery. To be responsible is to accept that we have
the means to make our lives better, by making ourselves better in
the first place. Being responsible is not only assuming the conse-
quences of an event.
Assuming a responsibility involves the
- 42 -
understanding of the forces in action that lead to the events that
manifested in our lives, so that we can become aware of how each
specific event manifested as a result of natural and spiritual forces
involved in a series of actions and reactions.
At the moment, such a concept seems very complicated, but it is
so only because we are interpreting the concept of mastery with
our human mind. The mind can only perceive parts of the equa-
tion at once, but consciousness always steps back to look at the
full artwork, only to discover that the human mind was contem-
plating a limited square inch of a very beautiful wall painting.
Consciousness does not require that all be interpreted intellectual-
ly. While we pay attention to ourselves and the forces within us, we
become aware of the entire process at a glance, and all seems so
simple. For example, it is not necessary for us to intellectually
understand and control all the physiological processes going on in
our body when we dance (blood pressure, nervous stimulation of
the muscles, the mathematics of coordination, balance informa-
tion coming from the inner ears,…). We only have to dance and
the beauty of it is revealed.
Mastery is first attained by letting go of the limits we pose on our
perception tools. It consists in accepting all the information that is
revealed when we pay attention. Our awareness of ourselves
grows and expands as we accept what we perceive of ourselves.
From that point on, consciousness is naturally infused in the
forces we became aware of, giving us the means to influence them.
Without extending ourselves on the subject, we can resume
“Karma” as being a lesson that is manifested in your live so that
- 43 -
you may learn about yourself through experience. Experiencing
emotions and sensations of all sorts help you understand different
lessons in life. Karma is not a consequence as much as a voluntary
lesson from the point of view of the Spirit.
A consequence is the result of a previous action. It is often asso-
ciated with guilt in the thinking process of “it happened because
of me, thus I am guilty”. Being responsible means that you will
assume the consequences of an action, but it does not mean you
are guilty. Guilt is the result of not accepting our moral responsi-
bility, or subtly fighting against responsibility. Guilt happens out of
self-judgment when we prefer not admitting the truth to ourselves
about a certain situation.
Throw pebbles in the pond and look at the ripples behave. The
pebbles do not experience guilt. They are responsible for the rip-
ples, so is the water. If you study the natural phenomena of action
and reaction, you will understand more the subtle concepts of
responsibility.
Our human ego likes to pressure itself under the weight of guilt,
by playing a game of victim, especially if this role serves the
human ego to attract more attention to it. You will free yourself
from the emotion of guilt by admitting the truth to yourself out
of a context of a victimizing game. Always take the time to
breathe into your emotion; it will help you become aware of them.
To become the master of your life, you must let go of control by
responsibly accepting whatever happens to you, while also taking
command by acting in ways to produce the results you wish to
- 44 -
manifest. Accept illness when it strikes, and do all you can to pre-
vent it. Accept pain when there is pain, and do all you can to
responsibly resolve the pain.
By subtly accepting that you are a part of all that you experience,
and that everything manifests in your life in some way because you
have desired it either from the human or spiritual point of view,
you will also develop the power to manifest what you wish for by
being in charge of your desires. While you endure a painful human
situation, even when you consciously do not desire this situation
at all, there are unconscious mental processes that allow the
painful experience to perpetuate itself. The more you become
aware of your ego’s self-defense mechanisms and hidden follies,
the more you become the master of what you manifest.
From a overhead point of view, your human ego does not mind
you endure pain, if it serves it to attract attention and nourish the
fantasy of its false life. From even a higher point of view, your
Spirit will respect your choice of lessons. Your Spirit does not see
pain where you perceive pain; it only sees experience. It is You, in
the middle of it all, that have to take command (again, without
taking control) and become a master of what you manifest. In
time, you will remember where you situate yourself in your own
experience. You will remember that you are your human ego, that
you are your Spirit, and that you may chose your point of view in
every situation.
- 45 -
KYO Technique
KYO mudra
The KYO mudra pulls the middle fingers of experience in contact
with the contemplative thumbs of consciousness, so that the
experience may be perceived globally and integrated as conscious-
ness of life experiences. The experience fingers also wrap around
the indexes of affirmation, to enlighten and direct the affirmations
with wisdom. Therefore, this mudra help you become aware of
what you manifest when you affirm something, and it helps you
become a master of your life by assisting your affirmations with
the wisdom of integrated experiences.
In some traditions, especially because it is difficult to do so, the
middle fingers don’t bend enough to touch the tips of the thumbs.
This is not dramatic, since it does assist the process of affirmation
with the experience one has of life. Yet, when the mudra is done
this way, it will not assist the seeker in gaining experience faster.
We keep the ring and little fingers inside the hand, meaning that
we focus on becoming aware of the concepts of responsibility. We
wish to develop a consciousness of being in charge, and for this
awakening to happen we must be able to perceive these energies
- 46 -
of action / reaction, of shock in return, from within us. In other
traditions, keeping the last 2 fingers outside will work on express-
ing that you are in charge. Such a tool could be useful to impress
people or defend yourself, but does not make you more responsi-
ble unless you learn from the inner contemplation of the concept.
From an elemental point of view, the experience of life previously
extended in RIN, is now wrapped around the moving air, blowing
towards our spiritual consciousness. The air/index emits an active
energy, like an action, and the returning reaction is the fire/middle
finger turning back to be absorbed in the thumb/spirit.
KYO mantra
Kyo or Pyo means strategy or troops. Observed outwardly, the con-
cept of troops holds little sense in relation with the kuji-in prac-
tice. If we bring the concept inwardly, the strategy is what we must
operate in order to manifest what we desire, and the troops are the
means that are available to us. It refers to the organizing of our
actions in order to attain the desired result.
On isha
naya
in tara ya
sowaka
Om isha
naya
yantraya
swaha
O
vigorous behavior instrument
glory
Pronounced:
Om ishaanayaa yantrayaa Swaha!
The Shinto religion refers to Hachiman, a God of war, giving his
grace of abundance to fishermen and farmers. Hachiman was a
God of war at the time of the samurai, where it was necessary to
fight and protect if one was to obtain and keep riches. But what
would be then, his relationship with fishermen and farmers?
- 47 -
- 48 -
Hachiman explains to us how to act in ways to attain what we seek
by adequate and determined actions. While we do not need to
physically fight anymore, Hachiman still is a model of determina-
tion and discipline.
Buddhists pray Juichimen, with a thousand arms and eleven heads.
The eleven heads symbolizes the many ways his power would
manifest, and the thousand arms represent the many ways of
actions taken to attain a goal. The statue of Juichimen at the
Sanjusangen-do temple has 40 arms, and each are said to save 25
worlds, totaling 1000 worlds.
In our tradition, Om ishaanayaa yantrayaa Swaha!
Means: O, Mastery as an Instrument, Glory to the Divine
Practice this mantra while keeping in mind that you are responsi-
ble for everything that ever happened to you, if only from the
point of view of Spirit, manifesting the lessons and the trials, but
also the blessings and good fortune. By acknowledging this cre-
ative phenomenon, and by freeing yourself from the emotion of
guilt, you will start developing your power of manifestation. By
perceiving the concept of manifestation from the point of view of
the Spirit, you will allow your conscious mind to accept this power
as a truth, thus, realizing it in your conscious human experience.
Give time to your human mind to change, to let it transmute into
a tool of a higher level of consciousness. In time, with patience,
faith in your spiritual self, and determination, you will allow
greater levels of creative energies to enter your human life. When
this energy enters your conscious mind, it will take the flavor and
the taints of your thoughts. The creative energy of the Spirit will
follow its course thru your body, emanating outwards into your
life, so to manifest the events that correspond to your thoughts.
Henceforth, if you ever have bad luck, question yourself as to if
you had a clear mind lately. You might discover that you hold even
more responsibility in what you manifest than before. Even in
unfortunate events, this creative process is a blessing, as it helps to
condition your mind into accepting that you manifest from what
you think.
Train your mind into being happy. Train your mind into being sim-
ple. Believe in good deeds and events. Have faith that everything
will always be fine. Mostly, give yourself the time to attain this
point of clarity and happiness. Do not discourage yourself, and
trust yourself that everything will always be better.
- 49 -
TOH
TOH Consciousness
We all have a place inside where we fight against ourselves. We all
have these resistances to change, these opinions we hold dearly,
these protective reactions that we keep with all our willpower
while we are convinced they are legitimate protections. Our
human ego starts off any subject with the point of view that it
holds the truth, and that it is the most important aspect of the
equation of life. Thus, we fight to keep our fears, our guilt, our
sadness inside of us, like treasures we cherish.
These are the fights we have with ourselves, and these fights are
what consume the most of our life energy. We cannot resolve a
conflict while we remain unaware of it. By becoming aware of the
battles that rages within, we are allowing the release of all these
tensions and energy blockages, making the entire process of living
much easier. Once an inner battle is allowed to exist, it expresses
itself and we can then take action in ways to transform the situa-
tion in something positive. Sometimes, the rage simply wished to
be heard, and it will find peace with the satisfaction that it got the
inner attention it desired. These inner battles originate within our
human ego, and paying attention to them is often a great part of
the solution. Yet, we will find it hard to pay attention to what we
do not acknowledge within ourselves.
While a role of the ego is to attract attention to itself, another one
is to entertain its fantasy of itself. Thus, as a human ego, we lie to
ourselves, not allowing the truth of what we feel to rise up to
- 51 -
consciousness. This is the work that has to be done in the process
of the TOH technique. It is a process of acknowledgement of the
truth, followed by the letting go of the battles that rage inside us.
When we are done releasing the pressure of our most intimate
inner battles, our entire energy system is freed and can function
with much more efficiency. Do not fool yourself; kings, beggars
and saints all have these inner battles going on, even at the most
subtle level. We are free from inner fighting only when we have
totally conquered our human ego.
- 52 -
TOH Technique
TOH mudra
The TOH mudra is the most passive and contemplative of all
Kuji-In mudras. With the perceptive thumb of consciousness, the
sensible ring finger and the stabilizing pinky finger, this mudra
help us to perceive what is going on, while our affirming index and
experimental middle finger are focusing inside. If there is affirma-
tion, it is done inside. If a feeling is experienced, it is experienced
inside.
We keep our air and fire fingers inside, to become aware of the
motion of energies triggered by the conscious, sensible and
grounding fingers seeking harmony. Keeping index and middle
fingers outside the hand would try to impose peace rather than
become aware of it, yet it would still be a mudra of peace and har-
mony.
In some traditions, this mudra is called the outer lion, and many
attempts have been made to explain why it would be named
“outer” while it is aimed at inner peace. The reason for this is sim-
ple. This mudra is called the “outer lion” in its shape of the Shinto
tradition, where the index and middle fingers are intertwined to
- 53 -
express harmony by force, a typical trait of the martial arts
mudras. When the TOH mudra is done in this manner, it looks
like a lion going towards the outside, or
perceived from other people’s point of
view. It is done by inserting the index fin-
gers in the dent between the ring and
middle finger, than bending the middle
fingers over the indexes.
TOH mantra
Toh means fighting. Outward fighting is what we usually do when
we are confronted with difficult situations. But if we take the con-
cept of fighting inwardly, we discover the fighting we lead against
ourselves, preventing us from attaining peace and harmony. This
concept refers to the contacts we have with others, as well as with
ourselves. In order to find peace, we must understand our own
personal fights.
On je te
ra shi itara
ji ba ra ta no-o sowaka
Om jit
rashi
yatra
jiva
ratna
swaha
O
conquering
zodiac place
life
treasure
glory
Pronounced:
Om jitraashi yatra jivaratna Swaha!
The Shinto god Kasuga, a deer deity, is a messenger between our
human mind and our interior spiritual world. The zodiac being the
influences over our character and personality, it is compared here
to the lower influences over our life. Many different things influ-
ence our decisions and actions. These influences come from oth-
ers and from ourselves. Having conquered these subtle influences,
we rejoice of our new life.
- 54 -
The Buddhists pray Nyorin Kannon, a bodhisattva that fulfils any
wish and desire, making life so wonderful. He is pictured sitting at
ease, meditating, and the innermost of his six arms is holding a
jewel of happiness and wisdom that grants the wishes of the
devoted prayer.
From both a Buddhist and Hindu point of view, the zodiac also
represents what is keeping us in the cycle of reincarnation. The
zodiac is the path that we travel with our human ego, to discover
who we truly are, in every possible aspect. Once freed from our
human ego’s control, our perception change and everything
becomes marvelous and beautiful.
In our tradition, Om Jitraashi yatra jivaratna Swaha!
Means : O, conquering the zodiac, journey to life's treasures, Glory
Pay attention to your inner fighting. Become aware of it to dis-
solve it with conscious acknowledgement of it. Breathe into it and
relax it from the depths of your anger’s origins. Yet, do not drop
hope, faith and willpower in such a process. Keep your energy up.
This animal rage, this anger, is a legitimate aspect of our human
experience and it should not be judged. It should simply be
released of our ego’s control.
Practice yourself at having a “happy rage” by shouting a big
“WWWRrRrrrraaaaaAAAAAAH!” while smiling. Discover the
power within the human animal rage, in an attitude of attaining
success, without the attitude of overpowering others. Bring this
animal anger to yourself and profit from it. Do not project your
animal anger to others, but use it to fuel yourself when you need
- 55 -
- 56 -
willpower. From the point of view of the Spirit, anger and joy are
the same energy with different polarities. Anger is a pressure that
wants out, so is joy. Repressing one or the other will only hinder
your ability to develop great willpower, while accepting to express
both joy and anger will release the pressure of inner fighting.
Remember that each time you express anger in a state of battle,
fighting, or conflict, you are actually losing in favor of your human
ego. Yet, you should not pressure yourself in restraining this anger
inside. Thus, you will know on which aspect of yourself you have
to work on. Expressing your anger in another’s face is a lack of
self-mastery. You can keep the pressure in until you are alone to
process it. But don’t forget about it and leave the pressure in, or
you’ll have other issues out of that. Ah! So much to do! Yes, be
patient, determined, and you will grow on the path progressively.
Eventually, you will be at peace in every situation.
Human Emotions, Human Ego
The human ego tends to appreciate what he has built of himself
over the years. When we start to tamper with our inner construc-
tions, it happens that our ego will prefer the stability and comfort
of what he already knows of himself, thus limiting the possibili-
ties for expansion.
At this point, you probably understood the importance of the
Emotional Transmutation technique explained in the “Advanced”
book. It is critical to allow yourself to become aware of the emo-
tional sources of every conflict that you hold inside. The challenge
is also to become aware of your inner truth without letting your-
self disturbed by your human ego, who will sometimes collabo-
rate, sometimes fight against the process.
Combine your emotional transmutation with the recognition of
the human ego in his manipulative behaviors. Pay attention to your
natural defensive reactions when you try to prevent yourself from
becoming aware of what you are, in truth. These behaviors will be
hard to discern at first. As you gain more experience, you will
become more agile and efficient in recognizing yourself, and
accepting yourself as what you are.
- 57 -
SHA
SHA Consciousness
The more you gain self-mastery over your anger, the more power
will be available to you when you need it. SHA is a place of power,
more specifically, willpower. It is the expression of power at the
level where your human self can experience it clearly.
From the solar plexus, your energy circulates, not only within your
body, but also outwards. This is the place where the inner wheels
turn, making the outer wheels turns as well. With SHA, the solar
plexus operates the movements that you set forth. It can call forth
a rectification or it can set place for destruction. Whatever your
bidding, it will be powerful. Hence, this is the place where you
must be careful not to hurt yourself or others.
Nevertheless, you are not left without tools. With the knowledge
and wisdom to apply emotional transmutation, and the will you
have to recognize your human ego at work, you are encouraged to
trust yourself and follow the path to the development of your
own inner power. This being said, let us define the first illusion of
power.
When we first approach the concept of power, our human ego
jumps in the scene shouting “This is my area! I know how it
works!”… and we usually agree. This is the first mistake we do.
Each time we mention “power”, we believe it is a form of force
or tightening of the muscles, accompanied by the stimulation of
hormonal emissions, to provide a feeling of being powerful. This
- 59 -
is a mask that the human ego encourages, hoping to prove to you
that you are powerful from the point of view of your human ani-
mal. In fact, this muscular and hormonal power is a show that ani-
mals put on to prove themselves amongst other lowly creatures of
a pack. This natural behavior often leads to the subconscious
tightening of the buttock, waist and abdominal muscles, restrain-
ing the free circulation of “true” power within you. To attain a
state of power, we must first release this biological tension we
associate with the concept of power. The key to freedom is sim-
ple, you might have guessed already: pay attention.
Pay attention to the biological, emotional and mental reactions
that you have when you contemplate the concept of “power”.
Before you are to develop true power, you must become aware of
these hindering reactive behaviors that are mostly automatic
defense systems. These defensive systems were useful for a great
while, but now represent an obstacle to our full development. By
processing these reactions, we will get to know ourselves even bet-
ter, and we will start to dispose of a greater source of power for
all our future experiences. Right now, take a moment to contem-
plate this wisdom and apply the technique to yourself, so that you
may become aware of how you react to power.
Once aware of the way your human self deals with power, most-
ly from the point of view of its own fantasy of personal power,
you can go on to letting yourself go to the true power that resides
within you, and everywhere around you. The first step will be to
let go of power. Let yourself become aware of universal, spiritual
and personal power as one single force, unified and free flowing.
- 60 -
Try to feel it without effort. Effort at this point will only be the
ego’s attempt to gain back the attention.
Breathe and feel. Let yourself become imbued with a feeling of
strength while all your muscles are relaxed. Let the power of the
universe grab you, penetrate you, imbue your every pore. The
Power of the universe is a power that we let flow thru us, as we
become a part of it. You do not control power. You simply
become one with it, in consciousness, and then influence it with
your will, not with your arrogance.
It is a natural reflex of the human ego to constantly jump out of
its box with silent affirmations like “I’m stronger than…” or “I am
more powerful than…”. Every time you notice a form of preten-
tious behavior, it is the arrogance of your human ego. Become
aware of this personality trait and relax it.
We do not control the power of the universe, the Spirit and the
human. We simply ride it. Let yourself flow with the power of the
universe, let yourself become aware of its existence in your body.
Gain consciousness of the all encompassing energy that sur-
rounds and penetrates all things; this life, this great force that
move planets and sand grains. This is the energy that fuels stars
and your body’s cells, the power that travels like light or stops in
perfect immobility, while remaining alive in a still movement of
life. We do not have power, we do not hold it, or possess it. We
become it.
- 61 -
SHA Technique
SHA mudra
In the SHA mudra, we extend the indexes as an affirmation of
power, while we also extend the pinky fingers, to bring this ener-
gy down into earth. Combined with the thumbs, this mudra helps
us become aware of power, both human and spiritual, in our per-
ceptible world. Extending the thumbs, indexes and little fingers,
we wish to bring to earth the affirmation of our sprit. We will
remain contemplative of this concept so it can penetrate us, while
we keep the ring and middle finger inside our hands.
This mudra is also known as the inner lion, for the same reasons
that the TOH mudra can be known as the outer lion. When you
place the tip of your ring fingers in the dent between the middle
and index fingers, then bending the middle fingers over the ring
fingers, you end up having a lion facing inwards. If you orient the
mudra upwards, and then look down over
it, you will notice the thumbs and index-
es making a mouth, the ring fingers mak-
ing the eyes, and the little fingers making
- 62 -
the ears. This mudra can be useful to force your sensible emotion-
al side into affirming power. Again, while this application remains
useful in conditioning yourself, it will not develop the actual
awareness of your inner power as much.
SHA mantra
SHA means person, in Japanese. Obviously, if you follow the self-
transformation way, this person is no other than yourself. With the
Kanji RIN, you met yourself. Now, with SHA, you become this
person that you met before. In fact, you allow yourself to remem-
ber that you are this self, from a spiritual point of view, yet
affirmed in your human existence. Focusing on the concept of
your identity, you affirm your right to live and act in power. In this
action, power is revealed to your human self while you move into
existence in the form of a spiritual living being.
Jap. Knj: On
haya
bai shira man taya
sowaka
Sanskrit: Om haya
vajraman
taya
swaha
English: O
ride
thunderbolt
to / who has glory
Pronounced:
Om haya vajramaantayaa Swaha!
The Shinto refers to the God Kamo Daimyojin, a thunder God
known to be a luxuriant being, usually celebrated with a horse race.
The Buddhists will refer to Fudo Myo, the Immovable light, or
Immovable wisdom, yet a symbol of power, since Fudo Myo is a
powerful warrior.
In this mantra, the Sanskrit word haya is the English word horse,
used in the sense of riding it. It can also mean seven, multiplying
- 63 -
- 64 -
the thunderbolts. The SHA Sanskrit mantra is the same as the RIN
mantra, with the exception that we are to ride the power, rather
than invoke it.
We can see the close link between Amateratsu (Shinto goddess
prayed in the RIN technique), the lightning Goddess, and the
thunder God Kamo Dimyojin, but also with the Buddhist’s Fudo
Myo, the Lord of Immovable Light. Immovable, yet we invoke
him riding a horse, which suggests interior immovability seated in
free flowing exterior mobility. All these Gods and Lords are rep-
resentation of the great power of the universe that condenses and
flows through our human experience so that we may remember
that we are one with this power. It is not required to use force to
feel this ultimate strength, but simply to permit ourselves to
vibrate it consciously. It does stimulate a feeling of power, yet not
from the point of view of the human ego. If you contract your
muscles too much while feeling this power penetrate you, then you
are not letting go enough.
In our tradition, Om haya vajramaantayaa Swaha!
Means: O, Riding the Divine Thunderbolt, Glory
This mantra is spoken in an attitude of letting got, yet of encour-
aging the feeling of power from within. While we relax our every
muscle, we focus on a peaceful yet powerful whirling power. It is
not only a stream. It is everywhere, in movement. This force
would seem to take us by force if it was not that we allow it to grab
us from within and flow thru us, as us. We ride the power of the
universe, and we influence it with our thoughts and our will. The
“Glory” mentioned here is used to point out the glorious light of
creation, not to nourish an egotistical feeling of glory.
While in this process, do not actually try to operate a specific form
of manifestation. Let yourself develop a relationship with this
universal force. Later on, we will learn more about the power of
manifestation, but for now, we must concentrate at developing the
tools that we will use to influence the process of manifestation,
eventually to provoke it. Until then, let yourself bathe in this
happy turmoil of energetic life.
- 65 -
Healing and Rectification
From the point of view of the Spirit, there is only perfection in
the experience of life. This perfection flows down into the human,
one plane of existence after the other. The light of perfection
flows down into the soul, then the multiple levels of conscious-
ness, the mind, the emotional body, the ethereal or willpower
body, then into the physical body. When the light passes thru our
human mind, it is tainted with the thoughts we have. When it goes
thru our emotional body, it is tainted with our emotions. Same for
the willpower body, it will be weaker if we are lazy or afraid; if we
lack willpower. The light then becomes manifest in our body, tak-
ing the shape we have given it when it flowed down into our per-
ceptible reality. For this perfect light of creation to flow freely
from the Spirit to the human body, every plane of existence must
allow its passage. The cleaner and clearer the passage from Spirit
to body, the quicker the manifestation of the thought and emo-
tions will be. This process is the major cause of our bad luck, and
the reason why we are so much responsible for what we manifest,
whether we are aware of it or not; whether we like it or not. Our
mental and emotional attitude is more and more crucial as we
develop our power of manifestation, since it will manifest in our
lives what we think and feel.
Yet, this wonderful blessed mechanism of manifestation is also the
process thru which we can heal ourselves, and eventually others.
By rectifying our attitude towards life, by making our mind orient-
ed positively, and our emotions free of pressure and judgment, we
become available to manifest what we consciously desire. By men-
- 67 -
tally visualizing, emotionally desiring, and amplifying with
willpower, we gain the ability to manifest.
The practice of SHA progressively develops our ability to flow
with this wonderful creative light. It releases our ego’s desire to
control everything, leaving more space for us to commune with
the light of creation, and to participate in conscious manifestation.
The first manifestation of developing SHA will be the rectification
of our body. This process will be progressive and can take quite a
while to become apparent. It is not immediately miraculous-like. It
can take quite a few years to accelerate the natural healing process
up to a point where we can actually call it “regeneration”.
However, right from the start, it will make every healing process
faster. It is a natural rectification of the human self operated by
the Spirit into our manifested experience.
This process of rectification is not yet the full power of manifes-
tation, but it is the preparation for such a power to take place con-
sciously. It is from the point of view of the Spirit that we create.
From the point of view of the human, we can only transform. Yet,
this transformation can become quite efficient, since all that is
done with the Spirit is done with great power and efficiency.
We do have karmas or lessons, judgments we hold tight to. These
hinder the processes of rectification and manifestation. While we
remain unaware or willingly unconscious of these inner battles,
they sporadically manifest in the form of events, hopefully to trig-
ger the expansion of our consciousness so that we may release the
judgment we hold, and learn the lesson. These lessons will mani-
fest at many level of experience, in the form of physical harm,
- 68 -
emotional troubles or mental illness. As we become aware of these
judgments, we can start selecting at which level of experience we
prefer to assume these karmic lessons. Thus, when our body
becomes sick, we can refuse the lesson and fight against it, or we
can thank the body to assume this disease, so that other troubling
events may not manifest in other ways. As long as the body can
heal itself, some prefer to be sick rather than to have a bigger acci-
dent, or to face other life challenges.
This being said, the quicker you will acknowledge the truth behind
the manifestation of your lessons, the faster you will heal or recti-
fy the situation. The goal is still to become a master of your life
and remove the victim stance your human ego so desires to keep.
Emotional pain, wounds and illnesses remain the manifestation of
a poor mental attitude, emotional flaw or weakness of our will to
live. The more you will amplify the flow of creative light from the
Spirit to your human experience, the more these flaws will mani-
fest, in the all-expansive goal to make your life better, by relieving
you of your karmic weight. If you start using tools of power but
don’t clean up yourself as your consciousness expands, you will
simply manifest more and more lessons to clean up until you are
buried under them. At which point the Spirit will be clogged again
behind the clouds of your hellish existence and wait for you to
awaken again. Yuck! This is not welcome in the attitude of any
spiritual seeker. Keep a positive attitude, and use the tools you
have to make your life better, by becoming responsible of what
you manifest and using your new power to rectify yourself where
you need to. If we were to reveal the most powerful techniques to
the new seeker, without giving them the tools to process their
- 69 -
emotions and recognize their human ego at work, we would sim-
ply contribute to the destruction of their life. This is the main rea-
son why the spiritual concepts thought in Kuji-In are to be
instructed progressively in a wait to permit the student to absorb
them each at their own rhythm.
The more you work on yourself, the more your healing power will
develop, for you and others. While you cannot force this kind of
personal growth on others, you can use it on yourself. The more
enlighten you become, the more you will be able to shed this heal-
ing light around you, either willingly directing it, or nourishing it
as a natural aura of healing around you. It is not yours to decide
when other people have to face their demons. Do not burden
others with personal growth if they don’t wish it. Your healing
assistance will help them at the level at which they are ready to
receive it. It is for you to face your own demons so you can
become a greater healer. Although some kind of personal growth
will be beneficial in any healing process, others mostly need your
compassionate love.
In the advanced book, the application of healing was explained.
Do not hesitate to revise this information so that you can gain a
better understanding of the visualization to hold in mind while
you focus your attention on a healing process. Remember that the
practice of SHA is not meant to heal, but to develop the healing
ability. Once the healing ability is developed enough, you can use
it to assist in the natural healing process of wounds and ailments.
- 70 -
KAI
KAI Consciousness
Unconditional Love comes as a result of unifying our conscious-
ness with everything, created or not. The moment we encourage
difference, we are not allowing ourselves to be unconditional. Yet,
it is necessary to make differences, out of wise discernment, to
manifest and experience a wonderful human life. As you accept in
your human conception of life, that everything is bind from a spir-
itual point of view, your consciousness of everything will develop,
and this will become perceptible in the form of a heightened intu-
ition.
At this point, we will study the Tao of Kindness. In kindness, like
in everything else, there is a light side and a dark side. Who would
have guessed there is a bad side to kindness? Some may start to
think about its different harmful manifestations, like when one is
too kind and gives away everything even when hindering himself.
But this is not the actual source of the dark kindness, only a result
of it. The Tao of Kindness does not refer to the perceptible man-
ifestations kindness, but to the original intentions behind it.
Most kind people develop kindness out of a desire to be loved,
rather than from a desire to love. The kindness in itself remains a
blessing and its manifestations are usually beneficial. Yet, what
happens when someone is afraid to be pushed away then sudden-
ly discover he is powerful and filled with self-trust? If the feeling
of self-trust and power overwhelms such a person, maybe their
might be no more motivations to remain so kind.
- 71 -
This process actually happens to absolutely all of us, without
exception. Until we discover the beauty of kindness out of a
desire to love others, the only motivation we have to be kind is
from a point of view of a lack of love, thus our kindness disap-
pears the moment we start trusting ourselves. We must not judge
the kindness since it is a blessed action, whatever the intention
motivating it. We must not speak of such a process to those who
did not discover their own self-trust, as it would simply weaken
their kindness. We simply must be aware of such a Tao, and rec-
ognize ourselves when we become subject to these changes of
behavior. It is important to need to be loved. It is important to feel
loved by others as long as we are in this state of experience. This
need to be love will not go away until we attain a great level of
enlightenment, thus it must not be judged. We are encouraged to
accept ourselves at the level of evolution we are, and to progress
in ways to become better persons.
Knowing about the Tao of Kindness is never a reason to under-
estimate kindness or to depreciate it. You simply must remain
humble enough to recognize yourself each time a new aspect of
you does not feel the need for kindness anymore, so you can
replace the obsolete motivation for one of a higher level, which
would be the desire to love unconditionally.
Kindness, whatever its motivation, out of love or lack of love, will
never be a good reason to deprive yourself of your own integrity.
Kindness is not a tool of self-destruction. It must remain free; free
of charge and free of bounds. Kindness beyond self-preservation
is only done out of a lack of self-love. From another point of
view, kindness is not kindness if it requires an exchange. Although
- 72 -
the exchange of kindness is always welcome in return, the require-
ment of an exchange for kindness to take place simply is not a true
expression of kindness. Kindness is not a negotiation, and is not
negotiable.
You do not have to be kind if you do not wish to. You must
respect yourself in this. In time, you will be faced with life chal-
lenges that will teach you the importance of kindness out of your
own good will. Kindness must not be forced upon your natural
behavior. Give yourself all the time you wish to notice how dark
your life can become without free kindness as a loving tool.
Kindness is a blessing and it is the expression of love in our inter-
actions with fellow humans. It is encouraged regardless of its
motivations. Become aware of yourself in truth, and your inten-
tions will become pure. Kindness in itself is always pure.
- 73 -
- 74 -
KAI Technique
KAI mudra
The KAI mudra is clear. We wish to bind everything together. And
binding all of our fingers together will assist our mind in building
new associations to comprehend that all in the universe is one.
This concept of oneness will help us develop compassion and
unconditional love, accepting everything as they are, making no
more difference from the point of view of the Spirit.
Our application of the KAI mudra binds all fingers together in
unification, balanced between the inside and the outside, between
the completely exteriorized version made by keeping all fingers
bent over the opposing hands, and the JIN mudra that keeps all
fingers inside. Keeping all fingers intertwined together like this
will make a mudra of unification of all things while clamping our
palms together and having the fingers bend over the opposing
hand will express compassion outwardly, which is also very good.
KAI mantra
KAI means all or everything. In this technique, simply let yourself
absorbed by the grandiose concept of absolutely everything. Let
your hearth feel love for everything without limitations and beliefs.
On
no-o maku
san man da
ba za ra dan
kan
Om
namah
samanta
vajranam
hâm
O
homage
everything
diamond
hâm
Pronounced:
Om namah samanta vajranam ham!
The Shinto will refer to Inari, either and both a God and a
Goddess of abundance. This availability to both sexes helps us
detach the concept of love from sexuality, and teach us to love
from the heart regardless of sexuality. While sexuality is of great
importance in our human experience, we have to train the human
hearth to love regardless of the concept of sexuality.
The Buddhists will refer here to Aizen Myo, the Light of Passion
where we see again a link to the heart and feelings. The Light of
Passion is not the dense passion we are used to at the human level.
It is the Passion that the Spirit experiences towards all things. It’s
only possible manifestation is a great love for everything.
We will remember that the Sanskrit word “vajraman” is the com-
mon word for diamond, but also an expression for the manifested
or tangible luminous creative light.
In our tradition, the mantra: Om namah samanta vajranam hâm
Means: O, Homage to the Universal Vajra, Hâm
The syllable Hâm remains a seed mantra that expresses the
process of creation, thus it is not translated. It is not a word, but
a tool.
- 75 -
Kuji-In Meditation
Set yourself in a meditative posture. Relax, clear your mind. Use
your knowledge of Kuji-In to apply a quick focus ritual. Use each
of the nine sets in nine breaths, saying the Sanskrit or Kanji
mantras 3 times per exhalation. Visualize freely. The goal is to
clear your mind afterwards.
Contemplate yourself as a human body. Take a minute to observ-
er your physical identity. Then clear your mind about it.
Contemplate yourself as a human self, in its wholeness. Then clear
your mind about it.
Contemplate yourself as Spirit, and pay attention for a minute. Do
not define yourself as Spirit, but let Spirit inform you of it. Even
if you don’t see, feel, understand a thing, let yourself go along with
this experience. Then, let yourself gaze into emptiness and
meditate.
Release all kind of mental attention. Gaze without effort, gaze in
nothing, simply keeping a background thought that you are gazing
at Spirit. Remain in this state, without mantra or mental activity,
for as long as you can.
- 77 -
JIN
JIN Consciousness
JIN is a place of knowledge and expression. It is a point of view
from which we observe the universe and its workings. It binds
every part of us with every part of everything else. It is a place
where knowledge is beyond understanding, and understanding is
made possible only with the experience of the truth.
Truth is not a mere observable fact, but a concept from which we
were created. While we practice ourselves at remembering who we
are in truth, we open the gates to the pure knowledge of the Spirit.
This knowledge is revealed by Spirit and it is acquired by human
means. With patience, revelations will occur once in a while, each
time clearer and stronger. The more you experience revelation, the
more time will span between each of these experiences, but each
time will be much more powerful. There will come a time when
you will spend much time in a process of revelation and new
knowledge will become easy to grasp. But this knowledge is not
often easy to put words on, and we should not permit our human
ego to pretentiously affirm that he holds the knowledge to some-
thing. Revealed knowledge is more often personal than general,
and it does not always apply to the experience of others. You must
allow yourself to become sensible enough to recognize a revealed
truth from a fantasized dream of the ego.
An interesting side-effect of the development of JIN is the spo-
radic apparition of telepathic communications. These communi-
cations are not phone-to-phone streams of clear understanding. It
- 79 -
does not even use words. While we gain experience in having our
mind allow a free flow of knowledge and concepts, we might get
to grasp concepts that took birth in the mind of others. But some-
thing is important to remember here. If we are to judge the per-
ceived concepts only the slightest, the telepathic communication
will not be allowed to occur, because of the presence of the
human ego in the process. Thus, hoping to develop focused tele-
pathic communication in order to find out information about cer-
tain facts, will simply give no handy results. Although you can
practice at focusing your telepathic listening, mind reading
depletes a great deal of energy when done from the point of view
of the human ego, and you never have any guarantees that the
information was not distorted by the same egotistical flaws that
lead to such an outrageous misuse of this wonderful ability. It is
recommended to simply let go of such ability and let it work its
wonders by itself when we hold our mind and hearth in a state of
humility and compassion.
- 80 -
JIN Technique
JIN mudra
While the JIN mudra does have an obvious similarity to the KAI
mudra, the fingers connect to themselves from the inside of the
hands, each tip touching the tip of the corresponding finger in the
other hand. This mudra helps us get in contact with all the inner
connections we make, at the level of the mind, the heart, as well
as the Spirit. This is the mudra that gets every level in touch with
the others so that a global understanding of every situation can be
attained. JIN affects both understanding and expression of knowl-
edge. These inner bonds will eventually lead to the experience of
knowledge without words. The deepest knowledge is made out of
conceptual thought, un-worded and un-labeled by our human
interpret.
This mudra keeps all fingers inside, making connections from
within, thus the development of understanding all things. This
JIN mudra is the mudra that most traditions use.
- 81 -
- 82 -
JIN mantra
JIN means explain or demonstrate. This kuji-in technique is the place
of knowledge and understanding. It is where we learn by explain-
ing to ourselves from Spirit to human, thus, knowledge gained
thru inner observation and contemplation.
On
aganaya
in
maya
sowaka
Om agnaya
yan
maya
swaha
O
fire of Agni
made of surnatural
glory
Pronounced:
Om agnayaa yanmayaa Swaha!
The Shinto prays Sumiyoshi, a god known for his love of poetry
and the process of purification. The Buddhist prays Sho Kanzeon,
which is another name for Avalokitesvara, the Buddha of
Compassion.
The more we will advance in the spirituality of Kuji-In, the more
abstract it will becomes. As we progress on the path to enlighten-
ment, everything becomes clearer, yet the highest level of infor-
mation comes from beyond the human mind. Thus, this elevated
knowledge can take place in our human mind only thru the
process of revelation, and the standard intellectualism becomes
almost obsolete.
In order to perceive the highest knowledge, our mind must discov-
er stillness, thru perseverant practice. When human joins Spirit in
one single existence, the revelation occurs and knowledge from
the universe becomes available to the human mind in function of
its availability for this higher knowledge. Spirit never fights against
the desires of the human, even the buried desires of ignorance.
We are here faced to another challenge of befriending our human
ego. Revelation can occur only when we admit we do not know.
Yet, the reveled knowledge will tend to follow the subject we gaze
upon. Thus, a lot of practice is required to develop a humble atti-
tude, presenting to Spirit the knowledge we have as a human, and
allowing it to be enriched or rectified by the intervention of Spirit
thru the process of revelation. We must willingly give permission
to our Spirit to transmute us, even at the level of the mind.
In our tradition, Om agnayaa yanmayaa Swaha!
Means: O, Divine Fire which is Supernatural, Glory
It is a mantra of transcendence and transmutation. It is a calling
to both human and Spirit to intervene in our existence. It calls for
the stillness of our human so that Spirit can penetrate it, and in the
calm of a heavenly bliss, we awaken to the supernatural truth
about ourselves.
Agni is the God of Fire in the Hindu religion, and it is the Sanskrit
word used to name all kinds of heavenly or spiritual fire. It is not
a fire that needs to be set aflame before it can exist. It is an eter-
nal spiritual flame birth from the first act of creation. It is fire, yet
it can be still, seemingly deprived of movement, but only because
its vibration rate is too high to notice the quintessential activity it
operates upon us. It is a fire made out of consciousness and it
operates a transmutation on everything that it comes in contact
with. Once flowing within, it imbibes every spoken word with its
transmuting properties, giving life, southing hearts, producing
healing and transmitting conscious experience rather than intellec-
tual sterile knowledge.
- 83 -
Revelation
In the next chapters, information will be given so you can contem-
plate it and allow yourself to learn from your Spirit. The true
knowledge will come from progressive revelation, and this knowl-
edge will be less likely to be transmitted to fellow humans, for it
requires the availability developed over the years with the regular
practice of Kuji-In.
Take the time to develop your abilities. Practice as often as you
can. Do not trouble yourself with questions when you are con-
cerned with the mysteries of Spirit. Do not rely so much on the
knowledge you can acquire with human means, since this is now
the field of the Spirit, and new knowledge in these areas can only
be acquired by spiritual means.
Patience and determination will lead to success. Humility will lead
to greater knowledge of the workings of the universe. Spirit is
beyond words. Thus, revelation will take place without words, and
you will get to touch the truth.
- 85 -
Retsu
Retsu Consciousness
We now stand in a transit area between dimensions. Space and
time are only definitions that we placed over the mask of our own
perception. From Spirit to human, and human to Spirit, there is no
label, name, difference, or anything else that could be defined in
ways to separate in levels or compartments. Yet, when our mind
becomes aware of such dimensions, we naturally place images,
sounds and feelings over the experience so we can integrate this
new information in our human mind. This is a good way of inter-
preting the mechanisms of the universe, as long as we remember
our thoughts remain interpretations. Each interpretation may dif-
fer from one’s experience to another’s, yet there are always similar-
ities since it is the same universe observed from different point of
views, in different ways.
RETSU is where we transmute the limits of perception. It is
where long hours stop being tiring, and too short moments do not
seem so fragile anymore. It is from this point of view where you
may eventually remember the immortality and eternity of yourself
as Spirit. Henceforth, human time becomes of a lesser importance
in itself, but you must still remember your responsibility towards
your human schedule. The same changes occur with your percep-
tion of space. Too small or too big are concepts that disappear,
leading to the appreciation of whatever the size.
From the
moment you remember your wholeness as Spirit, the eternity and
the size of your existence, every human measure loses gravity.
- 87 -
This new perception is a tool of great power for it releases the
hold that the human ego has over your perception. Yet, it is the
place where spiritual ego takes every opportunity to lessen the
value of your human experience. Yes, we could say we have a spir-
itual ego. In fact, human and spiritual egos are simply the ego seen
from a different point of view. Nevertheless, the ego is present
and he tries to limit the expansion of your consciousness. And he
quite knows that you will expand your consciousness thru your
human experience.
Remain responsible of your human measures, without allowing
them to limit your experience of life. You will remember who you
are once you become, as Spirit, fully incarnated in your human
temple.
- 88 -
Retsu Technique
Retsu mudra
In this mudra, the index of the human hand thrusts its affirmation
of life to climb into the channel of the Spirit hand, to finally get
in contact with the spiritual expression and consciousness, the
spiritual index and thumb. For some, it is a reference to the rising
of the kundalini, which is the power of life that resides in the base
chakra, and climbs up the spine once awakened. For others, it is
the elevation of the mind to commune with the higher self. We
could think it represents the human that crosses all the spiritual
dimensions to attain enlightenment. I like to believe it is all of
those interpretations and more.
From an elemental point of view, the human mind, represented by
the air/index finger of the left hand, is wrapped in every dimen-
sion of the Spirit, and communes with the spiritual void and air
element, un-worded consciousness and absolute truth.
- 89 -
- 90 -
Retsu mantra
Retsu means split. The first thing that could be perceived as split-
ting up, in creation, is the apparition of the concept of dimen-
sions. Retsu corresponds to the multi-dimension universe we live
in. This technique is a link between these dimensions, and it can
be used to go up and to bind them, establishing relationships with
many dimensions at the same time.
On I ro ta
ki
cha no ga
ji ba
tai
sowaka
Om jyota
hi
chandoga
jiva
tay
swaha
O
lighting
for
chanting
life
stream glory
/brilliance
Pronounced:
Om jyotihi chandoga jiva tay Swaha!
Note the pronounciation change of jyota to jyoti when linked to hi.
This is one of the complexe aspects of Sanskrit.
The Shinto prays Nifu Daimyojin, known as the deity of Red Life.
They refer to the red energy of life that cannot be extinguished
and that keeps us alive longer. The Buddhists prays Amida Nyorai,
or Amithabha Buddha, the Light and Long Life, again in reference
to the eternity of our existence, or the extending of our lifespan.
The chanting mentioned here is a way to describe the vibration of
sound. The light that we invoke here is the light that will help our
life stream vibrate stronger. Our life stream is what links our Spirit
to our human incarnation. It is the flow of divine light that trav-
erses all dimensions and levels of experience from Spirit to human
body. Thus, with this mantra we invoke the Divine Light that
makes our life stream vibrate.
In our tradition: Om jyotihi chandoga jiva tay Swaha!
Means: O, Light that makes our Life Stream Vibrate, Glory
- 91 -
ZAI
ZAI Consciousness
We are the creators of whatever we experience. We are the mas-
ters of our lives. When Spirit comes from the heavens and
descends into the human realms, we taint the light of Creation
with the spoils or blessings of our human conditions, leading to
the manifestation of everything we ever experienced.
At every level, purify yourself, transmute yourself, rectify yourself
to become a pure temple of light and power. As you progress on
the path, keep your focus on what is simple, happy and wonderful
of your human experience, so to encourage it and progressively
release you from the jail of judgment and sorrow. Keep a simple
smile in your face. Be happy of your life. Do all that is in your
power to make your life beautiful. It is your responsibility, and you
have the tools to remain in the faith that you will succeed.
If there is ever something specific you desire, be careful how you
will enunciate your desire. Let’s say, for example, you are wounded
and you wish to heal. If your mental focus is “I heal my wounds”,
you will manifest tons of wounds so you can heal them. If you
wish to have enough money to pay your bills and focus on “I pay
all my bills”, you will create yourself so much more bills, so you
can get to pay them.
When you wish to heal, focus on “I am healed” and visualize your-
self healthy. When you wish to have lots of money, focus on “I
have lots of money”, and do not judge your focus. Often, the
- 93 -
- 94 -
prime obstacle to a manifestation is the judgment we press against
our element of focus. If you always say that money is dirty and
used to create war, you will be less likely to manifest money, since
you also desire peace. Be certain that you get to love what you wish
to manifest. Transform yourself and release all judgments you
hold before you operate a conscious process of manifestation.
I will not give a precise ritual of manifestation for now. It is prefer-
able that you improvise while keeping the basic rules in mind,
rather than following a precise ritual of manifestation. Once
everything is clear in your mind, and your focus affirmation
brought back to its most simple expression, combine all the tools
you learned so far, and call forth the manifestation. Stretch out
both your hands up and invoke the presence of yourself as Spirit,
to come into your human experience, while you lower both your
hands to make the creative light flow into the earth, and into the
world around you. Be creative, say words that are simple and pow-
erful. Enunciate your desire aloud (if you can), feel your desire,
visualize, create it, while connecting to the high realms of Divine
Light, bringing it down into the created world.
Remember that ZAI itself is not a ritual of manifestation, but a
technique to enhance your creative abilities. After a great while of
practicing ZAI, your power of manifestation will become more
obvious and efficient. But right after the first time, you could feel
the power of creation flow thru you. It might take quite a while to
manifest your desires, but it will manifest if you also work with
your human tools to make your desires possible.
If you wish to manifest Love in your life, but you never take any
steps to meet people, you might actually manifest great Love from
yourself to yourself. If you want a mate, go out there and find one,
assisted by sporadic applications of your ritual of manifestation.
Then, you must not judge what life will bring to you, but accept it
as a new lesson.
- 95 -
- 96 -
Zai Technique
ZAI mudra
This is the mudra of creation and creativity. The indexes of affi-
mation and thumbs of consciousness join together in concert
while every other level of our experience, sensibility and ground-
ing is extended in every dimension, in ways to manifest the cre-
ative light that comes from the spiritual world.
In some traditions, the mudra is done by making a cirlcle with the
indexes and thumbs symbolizing the sun, creator of all things. In
other traditions the indexes and thumbs make a triangle pointing
upwards, representing the elevation of the meditating mind. In
each case, every other finger are extended to represent the phe-
nomena of manifestation at every level. It is the air/index and the
void/thumb that provokes the manifestation, and the fire/middle,
water/ring and earth/pinky fingers that works upon the energies
from there, operating the manifestation.
- 97 -
ZAI mantra
ZAI means to exist or located somewhere. It sometimes indicates a
concept that resembles something in the outside realms. From the
point of view of Spirit, existing outside refers to the concept of
manifestation into dimension, thus, the phenomena of creation.
On
chi ri chi
I ba
ro to ya
sowaka
Om
sRj
iva
Rtaya
swaha
O
creating
In a manner
the proper way
glory
Pronounced:
Om srija iva ritaya Swaha!
The first word “sRj” is pronounced “she-ree-j”, where the R is fol-
lowed by an almost mute “ee” sound. The R in Rtaya also followed
by the almost mute “ee” sounds like “Ri-taya”. Again, you are
encouraged to find audio recordings of these mantras.
Here, the Shinto prays the sun deity Nitten Shi. The sun is the
symbol of creation in many traditions. The Buddhist will pray
Miroku Mosatsu, or Maitreya Buddha, who is the Buddha of the
Future. As in future, we point out here to the concept of what will
be, or what will become, referring again to the creation to come.
In our tradition: Om srija iva ritaya Swaha!
Means: O, Creating with Perfection, Glory
Practicing this Kuji-In set will enhance your ability to create, which
is your availability to let Spirit model your human experience in
function of what you hold in your human focus, in your mind and
your heart.
ZEN
ZEN Consciousness
Human and Spirit always touch. In fact, they are the same thing,
perceived from different point of views. Everything that you are,
in every aspect, is but one single being, evolving thru many simul-
taneous dimensions and experiences.
Your body, your Spirit, and your heart, are but one pure being
vibrating in many frequencies at the same time, but never separat-
ed by any dimension whatsoever. Dimensions are but ways our
human mind uses to label different levels of perception, multiple
point of views. Nothing separates us in any way. We are whole,
complete and perfect. All that is left is for us to remember such a
truth.
Kuji-In, in the transformational approach, will assist you in your
evolution, from the resolution of your conflicts to the elevation of
perception. It will help you release your fears, doubts, shame and
anger. It will help you remember who you are, and to bring this
memory back to light, in a conscious knowledge that you are one
with yourself.
- 99 -
- 100 -
ZEN technique
ZEN mudra
In this mudra, the human completely relents itself to Spirit. The
only aspect that remains active in the human hand is the thumb of
consciousness, so that it can touch the consciousness of the Spirit.
Other than that, the left hand lies over the bed laid by the Spirit.
The Spirit hand receives the resting human hand, to care for it.
This is the mudra known as the Golden Seal, in some Chinese
Buddhist traditions.
Some traditions will place the fingers of the right hand in front of
the left hand, cloaking it, and the left index also touching the tip
of the right thumb. This mudra variation is mostly used in martial
arts when invoking Marishi-Ten to shield us or hide us from ene-
mies. Here are a few other known variations of the ZEN mudra.
ZEN mantra
ZEN means in front, or before, in reference to the concept of obvi-
ousness. It takes a calm mind to perceive the most obvious essence
of reality in a world filled with fantasy, dreams and fears.
Jap. Knj:
On
a
ra ba
sha
no-o sowaka
Sanskrit:
Om ah
ra pa
ca
na
dhi
As it is without translation in any language, this mantra is associ-
ated to what the Buddhists call the Manjusri Bodhisatwa mantra,
also known as the invocation of perfection. The “ca” is
pronounced “tcha / tsha” with an almost silent “t”.
Said to cloak, even to render invisible, the Shinto prays the deity
Marishi-Ten, the guardian of warriors. The Buddhist will pray
Monju Bosatsu or Manjushri Bodhisattva, the Buddha of
Wisdom.
In fact, it is the cloak of illusion that hides the truth that is taken
away, while we use the invocation of perfection, at a point where
our human eyes are allowed to shut enough for our spiritual eyes
to perceive reality as it is.
This phenomenon greatly increases our vibration rate, which then
makes it more difficult for other active human minds to accept the
existence of such a heavenly presence in this world. Thus, without
having us actually disappear, it might happen that someone does
not notice your presence even while you should be apparent to
them.
- 101 -
This mantra cannot have any meaning, thus we did not invent one
for our tradition. We teach that this mantra is not meant to be
understood, but simply to be uttered consciously, so to awaken the
presence of the Spirit in our human world.
Meditate a lot, all you can. Take your time to forget your human
self, so that you can get to know your spiritual self. Let the revela-
tion of truth occur, and never be so impatient to share your find-
ings with others, that will not understand the slightest of what you
are saying. This technique is for you to use and discover. This is
where the real path begins.
- 102 -
Conclusion
Where the path begins
This is where the true path of the master begins. This is where the
application takes place. Henceforth, you have the tools to discov-
er the profound wisdom hidden in but a few seals, words and
images. You will become a master of this technique when you
have let yourself touch by your Spirit.
Until then, you still are receiving the treasures of your practice.
You learned (RIN) to trust yourself, even have faith in yourself,
since (KYO) you are responsible (TOH) of harmoniously (SHA)
harnessing the power, (KAI) elevated in compassion (JIN) for
your greater understanding, (RETSU) so that by merging with
your Spirit, (ZAI) you can create for yourself (ZEN) a life of
perfection.
I pray the God you pray, that you be blessed by its holy presence.
May you find yourself in truth, as Spirit. May you realize your full
potential. May you remember who your are, and delivered of all
illusion, may you find peace.
MahaVajra
- 103 -
The seeker of Kuji-in mastery might want to pursue his implica-
tion by teaching Kuji-In of the Transformational Approach to
fellow seekers. Certification in Kuji-In of the Transformational
Approach is available at http://www.kujiin.com.
More information at http://www.kujiin.com
Wyszukiwarka
Podobne podstrony:
The Power of Concentration by Theron Q Dumont
Manifesting, The Power of Secrecy
Numerology The Power of Numbers
Kradin Placebo Response and the Power of Unconscious Healing (Routledge, 2008)
The Power of Language
The Power of Film Translation, do pracy
Insoll configuring identities in archaeology The Archaeology of Identities
Dressing the Man Mastering the Art of Permanent Fashion
Zbigniew Herbert The Power of Taste
spinoza, benedict de the ethics 5 on the power of the understaing, or of human freedom
THE POWER OF SIX Pittacus Lore tłum nieof rozdz 2 4
Negotiating the Female Body in John Websters The Duchess of Malfi by Theodora A Jankowski
Emotional Intelligence Mastering the Language of Emotions
Tom Swift in the Land of Wonders by Victor Appleton
Describe the role of the dental nurse in minimising the risk of cross infection during and after the
Alyx J Shaw A Strange Place in Time 1 The Recalling of John Arrowsmith np#
więcej podobnych podstron